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Vol. 33-2010 



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Vol. 33-2010 



Snstituteb: September 21, 1977 
Constituteb: September 23. 1978 


Vol. 33-2010 

Kenneth D. Fralick, Worshipful Master 

913-1890 Valley Farm Road 

Pickering, Ontario LI V 6B4 

905-83 1 - 1 027 

Kenneth E. Campbell Secretary 

R.R. #1 Milford, Ontario KOK 2P0 

W. Bruce Miller, Editor 

38 Nightingale Crescent, Elmira, ON N3B 1B3 
Phone 519-669-1205 



Subject Page 


W. Bro. Kenneth D. Fralick, W.M 69-70 

Annual Heritage Lodge Banquet Address 


By R.W. Bro. Barry Hutton 71-75 

Friday, March 12,2010 1 


By R.W. Bro. Iain MacKenzie 77-91 

Saturday, May 29, 2010 I 


By R.W. Bro. William Sanders 93-101 

Saturday June 26, 2010 


By M.W. Bro. Raymond S.J. Daniels 103-107 

Wednesday, September 15, 2010 

By R.W. Bro. Patrick Gillespie 109-1 15 

Our Departed Brethren 116-1 17 

The Heritage Lodge Officers 2010 118 

Committee Chairmen 2010 119 

The Heritage Lodge Past Masters 120 

The contributors to these proceedings are 
alone responsible for the opinions expressed 
and also for the accuracy of the statements 
made therein, and do not necessarily reflect 
the opinions of THE HERITAGE LODGE A.F. & 
A.M. No. 730, G.R.C. 

The oral presentations at meetings 
Shall be retracted to 30 minutes. 

Papers presented are printed in full in 
The Heritage Lodge Proceedings in November each year. 




W. Bro. Kenneth D. Fralick 

It was indeed a great honour and privilege to serve as Worshipful Master of 
Heritage Lodge in 20 1 0, and I thank the Officers and Members for your support. 
I feel most humbled being your Master for the past year. 

We were blessed in having great speakers for the year, starting off with the 
Black Tie Banquet in January 2010 The speaker being R.W. Bro Barry J. 
Hutton, his topic entitled "The Hermetic Code"; next being hosted by Georgina 
Lodge No. 343, G.R.C.; March 12, 2010 with V.W. Bro Iain Mackenzie, his 
paper entitled "The History of Georgina Lodge "; May 29, 2010 hosted by 
Richardson Lodge No. 136, G.R.C. with R.W. Bro William Sanders, his paper 
entitled "The History of Richardson Lodge No. 136"; June 26, 2010 hosted by 
Maple Leaf Lodge No. 119, G.R.C. with W. Bro Ted Thomas, his paper entitled 
"150 Years of Freemasonry in Bath"; September 15, 2010 Heritage Lodge No 
730 G.R.C. held at the Cambridge Masonic Temple with R.W. Bro Patrick 
Gillespie, his paper entitled "The Bearded Brothers". All papers being well 
received by those present. 

In closing, I would like to thank our Secretary R.W. Bro Ken Campbell and all 
Officers for their assistance this past year. 

Sincerely and fraternally, 

Ken Fralick, Worshipful Master 

Masonic History 


Initiated into Fidelity Lodge No. 428, G.R.C 1962. 

Charter Member Friendship Lodge No. 729 G.R.C 1976 I 

Worshipful Master in Friendship Lodge No. 729 G.R.C 1981 

Secretary - Friendship Lodge No. 729 G.R.C. 

District Secretary of Toronto District 3 2000 

Grand Steward 2001. 

I am also a Scottish Rite Mason 

Member of the Royal Arch Masons, 

Member of Rameses Shriners 

Member the Oshawa and District Shrine Club. 

Member of Heritage Lodge in 2002. 

I am married to Carol my wife of 47 years with whom I have 3 children. 

My hobbies are Golf, Fishing, singing in the Church Choir and with the 

Discovery Place Singers with whom we entertain at the area Nursing Homes. 



(The Manitoba Legislative Building) 

R.W. Bro. Barry Hutton 

The Heritage Lodge No. 730 Annual Black Tie Banquet 

29 th January 2010 


hank you Brother for that kind introduction. 

Worshipful Master, M.W., the Past Grand Master(s), R.W., the Grand 

Registrar, Brethren. 

Thank you R.W. Bro. Fralick for the invitation to join you tonight as we 
continue this special Black Tie Banquet. 25 years is always a milestone for any 

As F & A Masons, our traditions can be traced directly to the operative masons 
who built the cathedrals, abbeys and castles of the Middle Ages. Our ritual and 
moral teachings given to candidates as they join and progress through the three 
degrees in Craft Masonry are directly referenced to the building of King 
Solomon's temple. In the charge at the N.E. angle, the candidate figuratively 
represents the corner stone of all stately & superb edifices. The Ionic, Doric & 
Corinthian pillars are important architectural columns in our ritual. The S.W.'s 
lecture continues with the two great pillars at the porch way or entrance to the 
temple and the five noble orders of architecture. And the working tools in all 
three degrees are necessary to commence, work on and complete the building of 
any structure. The lead character in Dan Brown's most recent book, "The Lost 
Symbol", Mr. Robert Langdon lectures on the Masonic history of the 
construction of the U.S. capital buildings. 

On a visit last year to Thunder Bay, our hosts presented me with this publication 
- "The Hermetic Code", unlocking one of Manitoba's greatest secrets. It is 
written by Carolin Vesely and Buzz Currie of the Winnipeg Free Press and 
describes the Manitoba Legislative Building as seen through the eyes of Bro. 
Frank Albo, research fellow in the Department of Anthropology, University of 
Manitoba and a Mason. 

The architects were Frank Lewis Worthington Simon and Henry Boddington III 
who submitted the design for the construction of a building that was to be 
beautiful - not for the sake of beauty alone. Simon was quoted in a Manitoba 
tourism booklet "Here you have no mountains to which you can lift up your 
hearts. And so you have all the more need of great architecture to lift them up. 


Men and women cannot be happy or good in surroundings that are 
commonplace, ugly, uninspiring." Their proposal won out over 66 competitors 
from architects in the British Empire who had been asked to submit their plans. 
Although there is no confirmation that they were Masons, it is very interesting to 
note that the final selection, made by Leonard Stokes, the president of the Royal 
Institute of British Architects, required the confirmation of a Manitoba 
government committee made up of two elected officials and two senior civil 
servants. They were Premier Rodman Roblin, Colin Campbell, minister of 
public works, along with Campbell's Deputy Minister, Charles Dancer, and the 
provincial architect, Victor Horwood. All four were Freemasons. The 
construction commenced in 1913 and at the time, the entire Roblin government, 
save for one man, were Masons. Another very influential resident at the time 
was James Alexander Ovas, Grand Secretary, Grand Lodge of Manitoba, known 
as "The Old Man". In 1912, one of the backbenchers wrote to Premier Roblin - 
"You will find that The Old Man will always play the game with fellows who 
are square." 

Many of you have visited (and I believe some of you have even had the 
opportunity to tour) this magnificent building, situated on 30 acres of parkland 
on the north bank of the Assiniboine River in Winnipeg. And I understand that 
some of you have viewed the presentation by the CBC from January 2008 that 
focused on this building. 

This elaborate building had major cost over-runs and scandal played a part in its 
construction. By 1915, the cost of the building was embarrassingly out of line 
with neighbouring legislative buildings. The Edmonton, Alberta building had 
cost $2.3 million. The Regina, Saskatchewan building was $2.1 million. So far, 
Manitoba's was approaching $6 million and climbing. Simon had to make cost 
cutting adjustments so there are still vacant spots where statues were to be. The 
contractor, Thomas Kelly, also a MM, was jailed for diverting some of the funds 
to himself. 

The legislature's best-known feature is the statue of a naked young man, posed 
as a runner, facing due north adorning the top of the building, referred to as the 
Golden Boy. His left foot rests on the tip of the dome, his right kicks out behind 
him, and he leans slightly forward, giving the illusion of motion. His left arm 
cradles a sheaf of wheat. His right hand holds high a torch. It is cast in bronze 
and plated with 21 .5-karat gold. His real name is Hermes (her-meeze), the Greek 
God of Magic. 

Under the dome, at the four corners of the central square tower, are four 
stonework groupings - Agriculture; Art; Industry; & Science. But certain parts 
of those figures contain references to specific elements. The Agriculture carving 
can certainly be referenced to earth; the Art carving has the figures surrounding 
a large jug ( could be water); one of the Science figures is holding a genie's 
lamp (symbolising air); while the Industry carving can be equated with fire. 


Earth, water, air & fire. The four elements presided over by the unifying 
element, transmitting them into gold. 

Although I have not had the opportunity to visit this legislative building I was 
quite intrigued with some of the information that Bro. Albo references to 
Masonic themes. Here are just a few: 

The Sphinx 

• There are 2 massive stone creatures in the form of sphinxes (body of a lion; 
head of a man) on the roof line above the main entrance. One faces East and 
the other faces West (the rising and setting sun). On their chests, under the 
nose and between the lion like paws, is a flat piece of limestone with 
Egyptian hieroglyphics carved into it. Essentially, these carving say "The 
everlasting manifestation of the sun god Re, the good god who gives life." 

The Statues 

Throughout the building and grounds, there are statues of many prominent 
people with connections to Manitoba. But there is one of British Major-General 
James Wolfe who apparently was never near this area. Albo learned that within 
weeks of Wolfe's historic death on the battlefield on the Plains of Abraham in 
1759, which led to British supremacy in Canada, 6 military lodges in his army 
formed the Provincial Grand Lodge of Quebec. That lodge, and its successors, 
helped Freemasonry expand to Western Canada. 

Once inside the main entrance, we enter The Grand Staircase Hall or lobby. It 

is not a hall that we would normally think of but a perfect square, 66.6 feet on 
each side. During the Hermetic revival of the Renaissance, the number 666 was 
identified with the life-giving power of the sun. 

The lobby is surrounded by what he calls "Guardians of the temple". 

• two large bison on either side of the grand staircase. 

• Medusa, the Gorgon sister whose stare would turn a man to stone, hair of 
snakes, over the south doorway. 

• Athena, Greek goddess of war, is over the north doorway. 

• The grand staircase is made up of three sections, not three, five, seven or 
more steps but 1 3 steps in each. 

• 14 lion heads and eight cattle skulls around the perimeter of the main 
entrance room. 

Although the bison and cattle skulls could be thought to represent the prairies, 
the architect, Frank Simon, was upset with that thought and is quoted as saying 
"the skulls, of course, are copied from the ancient temples in classic 
Mediterranean lands." 

Once you have ascended the staircase, you step into the main rotunda where the 
floor is a geometric wheel comprised of Mosaic-like pavement. There is a round 
balustrade in the centre, a railing supported by short pillars, directly under the 


Golden Boy, open to the floor below. Albo calls this the symbolic altar. When 
you look over the railing, the centre of the floor below has an eight-pointed 
Black Marble Star. The Star that gleams in the centre! 

The entrance to the Lieutenant-Governor's reception room is framed by two 
pillars - Boaz & Jachin. The room is 24 by 24 feet. If you assume a cubit was 
14.4 inches then the room is 20 cubits in length and 20 cubits in breadth. A 
similar square room thought to be the holiest part of King Solomon's temple, 
contained the Ark of the Covenant. Although that replica is not located here, 
there is a War Chest outside on the East pediment. The proportions are the same 
as the Arc and it is flanked by a chief in full headdress on one side and a 
helmeted warrior on the other, taking the place of the cherubim. 

The building has a lot of Repetition of certain Numbers: 

There are five archways on either side of the lobby. 

Each panel above has five gold rosettes. 

All rosettes have either five or eight petals. 

There are eight Corinthian Columns in the Rotunda. 

There are eight Doric Columns in the portico below. 

The balustrade is 13 feet across. 

There are 13 lights down every corridor. 

Recall that I mentioned 1 3 steps in each stair section. 

13 rosettes frame the entrance to the Legislative chamber. 

The lamp in the rotunda has 12 smaller lights with one larger light in the 

centre (13 again). Albo feels that could reference Jesus and his 12 disciples. 

These numbers are related to Fibonacci, the 12 th century scholar who introduced 
the West to Arabic numbers, including zero and the decimal system. 

Fibonacci started with 0, then 1 , and then added the numbers together. 0, 1 , 1,2, 
3, 5, 8, 13, 21, and so on. Multiples of 5, 8 & 13 are used throughout the 


The mural on the south wall, above the door to the Legislative Chamber, depicts 
what appears at first glance to be a scene from the Great War. Some of the 
soldiers relaxing; some digging trenches. But in the centre there is a man in 
tattered clothes being helped by a comrade. And with closer inspection there is a 
faint but unmistakable portrayal of Madonna & Child overlooking the scene. 
The tattered figure could well represent Christ. Albo relates that likeness to the 
applicant on his initiation. Poor and penniless; neither naked nor clothed being 
helped by the J.D. 


The mural in the Legislative Chamber is called "Tack's Allegory", depicting the 
Tree of Life (which has a number of religious connections) on the sides with a 
figure labelled Justice in the centre, Knowledge and Wisdom on her sides. 


The book goes on to explain the Hermetic Order of Golden Dawn, founded in 
1888 by three Freemasons. Its hierarchical structure was divided into ten 
degrees. The main motive of passing through the degrees was to develop one's 
personality through the higher self. It was this thinking that Simon is thought to 
have followed in his design. 

Hermeticism is an ancient spiritual, philosophical and magical esoteric tradition. 
It is a path of spiritual growth. The principal tenet is "as above - so below." 
Meaning that humanity will find within itself the nature of the entire universe. It 
also involves a development of the Greek theory of four elements - earth, air, 
fire & water, and leads naturally into the development of alchemy. 

Generally, the book leads us to consider the Hermetic principle - As above; so 
below. The four elements hidden at the top of the building in plain view. And 
the column, the lamps and the Black Star hide their symbolism in plain view for 
all to see. 

What appears on the earthly plane mirrors the greatest truths in the spiritual 

The cornerstone laying was on June 3, 1914. The official opening was on July 
15, 1920. On both days, the planets Mercury & Venus were aligned. Probably 
not a coincidence. 

To sum up, this book leads us to believe that this Legislative Building was to 
make its inhabitants better people - more moral, more intelligent. 

Albo feels that the architect was trying to deliver a divine, subliminal message 
that would impel people towards virtues such as faith, hope, morality and 

Thank you once again for allowing me this opportunity to pass on some of the 
thoughts from this publication and I hope that you may have the chance to visit 
the building next time you are in Winnipeg. 

*fc & & & ite & ife 

■*nC *fC WT^ Wc *T<C Wr* WPK 




By R.W. Bro. Iain Bruce Mackenzie 

Friday, March 12, 2010 

After the United States declaration of independence in 1776 and 
subsequent war with Britain, which continued until 1783, large numbers 
of settlers loyal to the crown migrated into what was then Quebec - a 
domain which extended west to the Ohio and Mississippi rivers. Except for 
small settlements at Niagara and Detroit however, the vast area west of Montreal 
island was occupied mainly by Indians. With the peace treaty of 1783 an 
additional surge of settlers, many from disbanded military units, crossed into 
Quebec and were settled on land proportioned according to rules laid down by 
the British government and applied by the then governor of the province, 
General Frederick Haldimand. Many of these received land along the St. 
Lawrence River and the eastern end of Lake Ontario, as well as in the Niagara 
area. The settlers faced the arduous tasks of clearing the land, building log 
cabins and planting crops. Fortunately the British government, wanting to 
encourage immigration, supplied much of the equipment required free of charge 


Haldimand was replaced in 1786 by Lord Dorchester, whose task it was to 
determine and recommend changes to the Quebec act of 1774. His main concern 
was to ensure the loyalty of the new settlers to the crown and stamp out any 
republican feelings they might engender. Of course the large majority in the 
province were French, but a single parliament established in Montreal couldn't 
satisfy the needs of the English settlers to the West. Accordingly the 
Constitutional act dividing Quebec into the two provinces of Upper and Lower 
Canada went into effect on December 26 th 1791. 

The government proposed for the new province of Upper Canada was to be 
modeled on the British parliamentary system, which arrangement was destined 
to cause turmoil and eventually rebellion in the upper province. 

10 Upper Canada, The Formative Years - Gerald M. Craig. McClelland and Stewart, Toronto 1963 


Lieutenant Colonel John Graves Simcoe was a British member of parliament 
who had lobbied vigorously in favour of the Act and was appointed the first 
Lieutenant Governor of the Upper province . 

Bro. Simcoe, having fought in the war of independence, was well aware of the 
likelihood of cross border incursions and was determined to protect the safety 
and security of the new province by keeping hostile Americans as far away from 
its borders as possible. He established the first parliament at Newark, now 
Niagara on the Lake, but was aware of the vulnerability of the site to attack 
especially since in 1793 Britain was at war with France, a country in alliance 
with the United States. In February and March 1793 he made a tour of the 
province and after visiting the British fort at Detroit, determined that the 
provincial capital should be moved to a site on the river La Tranche, which he 
renamed the Thames, to be called New London" . However that was not 
immediately practical due to the nature of the terrain and he set his regiment, the 
Queens Rangers, to work on a military road to the area from Burlington Bay, 
which he called Dundas Street after Rt. Hon Henry Dundas, Secretary of State 
for the Colonies. This was the first road in Upper Canada and part of it exists 
today in Dundas as Governor's road. Simcoe, realising the accessibility and 
strategic importance of York with its large and defensible harbour changed his 
mind about New London and decided to establish the provincial capital at York. 
He named it after the Duke of York in honour of that prince's successful 
campaign in Flanders against the French. Dundas Street was then extended 
eastwards to connect to the York settlement. Later the Governor travelled north 
to Lac Aux Claies, which he renamed Lake Simcoe in honour of his father, 
Captain Simcoe RN, and set his Rangers to the task of building a military road 
to it from York to ensure rapid communication with the northern lakes. The road 
was named Yonge Street after the British Secretary Of War and in Simcoe's day 
reached as far as Holland Landing, from where Lake Simcoe was accessible by 
river. A wooden fort was built there called "Fort Gwillimbury" after which the 
townships of North, East and West Gwillimbury were subsequently named. The 
name was derived from the Governor's wife, Elizabeth Gwillim whose father 
was a Major of Brigade and served under General Wolfe at the battle of Quebec 
in 1759. Depending on which account you read he was either killed there or was 
promoted colonel and died at Gibraltar seven years later. The rest of the road to 
Lake Simcoe was not completed until early in the 20th century. 

The existence of that road permitted access to Lake Simcoe and via canoe and 
boat, to the islands and shoreline which were soon being explored by people 
from York (renamed Toronto in 1834). However it was not until 1817 that 
Georgina township was laid out by Duncan McDonald on the instructions of 
Surveyor General Thomas Ridout who, in 1822 was the first S.W. of St. 
Andrews Lodge #1 at York and father of George and Thomas Gibbs Ridout, 

21 History of Toronto and County of York, Ontario by C.P. Mulvany, G.M. Adam, C.B. Robinson, 
C. Blackett Robinson, 

22 The diary of Mrs. John Graves Simcoe 



both initiated into St. Andrews lodge (later St. Andrews #16 G.R.C.) . The 
township was named by Governor Simcoe in honour of George 3 


The earliest settlers in Georgina were Captain William Bourchier RN, his 
younger brother John O'Brien Bourchier, and John Comer 2 . Bourchier had 
command of a frigate being built at Penetanguishene during the 1812 war after 
which, like many other officers, he retired on half pay and became a permanent 
settler. He chose a site on Lake Simcoe which was called Bourchier' s Mills until 
1864 when the name was changed to Sutton West. John Comer was the first 
assessor and collector of the municipality and his wife bore the first non-native 
child. By 1821 the population of North Gwillimbury and Georgina, which were 
united until 1 826, had risen to 272 non-natives. Bourchier built a mansion for 
himself and his family known as The Briars. 

Over succeeding years the village expanded considerably with tradesmen setting 
up shop, a grist mill, brewery, school house, hotel and tannery built, steamer 
service on the lake and churches constructed, most notably the imposing St. 
James Anglican church which was completed in June 1877. The first rector was 
Canon W. Ritchie, a charter member of Georgina Lodge and its chaplain for 
many years. The Lake Simcoe Junction railway reached Sutton in 1874 making 
it readily accessible from Toronto, which begs the question as to why it took so 
long to establish a Masonic lodge there. Other fraternities had already been 
active in Sutton, including the Independent Order of Oddfellows, the Loyal 
Orange Order and the Independent Order of Foresters. Whatever the reason 18 
brethren, ten of whom came from a single lodge, Sharon Lodge No. 97, did 
finally get together on November 10 th 1875 with that end in view, meeting in the 
Oddfellows hall on the second floor of the I.O.O.F. building, which still stands 
in Sutton as a restaurant on High St. 

Brother Edward Fry of Rising Sun lodge called the meeting which was chaired 
by Alexander Williams of Thorne Lodge. Business was brief with agreement 
being reached on the desire to form a lodge, to call it Georgina after the 
township, and to hold meetings on the Thursday on or after full moon. The lodge 
voted on a prospective slate of officers with W.Bro. Williams the first 
Worshipful Master, Bro. Edward Fry the S.W. and Bro. James Anderson the 
J.W.. The brethren then subscribed to a fund to defray expenses and purchase 
regalia. The eighteen founding members included two merchants, two millers, 
three clergymen, a carpenter, an innkeeper, a teacher, a sawyer and seven 
farmers . A few days later the brethren met again and voted to rent the former 
Orange Hall, which still stands on High St., from Bro. Anderson for $50 @ year. 
They met there until 1882 when they moved to a large new hall above the 
Queen's Hotel driving shed, where the carriages and horses were kept. The hotel 

The History of Freemasonry in Canada Vols. 1 & 2 - by John Ross Robertson, 1899 

GEORGINA - History of a Township (anon) 

see Appendix for detailed biographies of these brethren 


was a log and stucco structure on the corner of Market and High Streets, owned 
by the brothers Joseph and Richard Sheppard. Joseph was a founding member of 
the lodge and Richard joined in April 1880. There is a note in the Treasurer's 
book by the Master, W.Bro Frank Tremayne which says "No dues to be charged 
to Bro. (Richard) Sheppard as long as the lodge occupies his hall". Joe on the 
other hand paid dues every year and made his home in the hotel. The minutes 
note that the lodge celebrated St. John the Evangelist's day in 1876 with a 
supper "at the home of Brother (Joseph) Sheppard, which was the village hotel". 

Once the lodge's application for dispensation was granted, Georgina lodge met 
for the first time on March 16 th 1876. Fees were set at $20 for initiation, $2 for 
affiliation and dues of $3. At the meeting of Grand Lodge in July that year, MW 
Bro. Kerr agreed to "continue the dispensation of Georgina Lodge at 
Penetanguishene." This mistake was repeated by R.W. Bro. W.H. Weller the 
president of the Board of General purposes and DDGM for the district who 
signed the warrant. Fortunately the Grand Secretary recorded the location 
correctly as Sutton and Alexander Williams as its first Worshipful Master. 

The J.W., James Anderson was the son of a distinguished employee of the 
Hudson's Bay company, also James Anderson, who in 1854 led an expedition to 
search for the British explorer, John Franklin and his crew lost trying to find the 
NW passage . James Jr. built "Riverside House" in 1871 on the north bank of 
the Black river for his new bride, Susannah Bourchier, the daughter of James 
O'Brien Bourchier, one of the founders of the town. The house was later sold as 
a rectory for St. James Anglican church because proximity to the river gave 
James the "ague". Pity poor Canon Ritchie who had to occupy it. He died in 
April 1885, though whether of the ague is not known. 

Once established, lodge business proceeded briskly. Thomas Stewart, the first 
applicant and a mason, was blackballed but the second, William Brooks, a 
shoemaker with a shop on High Street was accepted, which turned out to be an 
inspired choice since he proved to be one of the most loyal of the Sutton 
brethren. The lodge had earlier decided that a single black ball would reject and 
maybe this "scuppered" Stewart's chances. This was changed to "two black 
balls" in 1896 to "more than one" in 1944 and "two or more" today (see Section 

A Bro. Earl was at the founding meeting but is not recorded as a member of the 
lodge and it must be assumed he never actually affiliated. There were 18 
subscribing members excluding George Fry who died before the lodge was 
warranted, plus Rev. Ritchie who was made an honorary member as was the 
custom at the time with clergymen of the established church. Bro. John 
McDonald is listed in the treasurer's book as having subscribed a stove worth 
$7.50 but never became a member of the lodge while Bro. John Thompson 


The Virtual Museum of Canada 


subscribed $10 then changed his mind and withdrew his membership. His first 
year's dues were deducted from the $10 anyway and there's no record of his 
ever getting his money back. 

Thus the total number of original members was 18, as correctly recorded by the 
Grand Secretary. It is unclear why two of the three clergymen, William Smith 
and Isaac Ashley did subscribe while William Ritchie did not. Rev Smith served 
as chaplain in 1875 and Rev Ritchie from 1876 to 1884. Of the remaining 
subscribing members, eight demitted before 1890, one was suspended and two 
died. The remainder formed a staunch core group whose efforts kept the lodge 
alive until 1895. They included Bro. Frank Tremayne, W.M in 1881, 1882 and 
1883, Bro. William Brooks, W.M in 1884, Bro. Alexander Williams the first 
Master of the lodge, and Bro. Angus Ego, Treasurer during the most difficult 
years, and also the one who suggested naming the lodge "Georgina". 

At the meeting on March 1 5 th 1 877 the by-laws were submitted and adopted and 
on March 29 l , Bro. Willard Bennett moved the banning of beer and spirits as 
lodge refreshments, a common sentiment at the time echoing M.W. Bro. Kerr's 
remark the previous year that "the vice of intemperance is a Masonic offence". 
The ban remained a recurring theme in the life of the Georgina lodge. 

The lodge celebrated the festivals of St. John the Baptist in June and St John the 
Evangelist in December, and passed a motion that the brethren bring their ladies 
to a supper on Dec 27 1877 in Bro. Sheppard's hotel, thus instituting the first 
Ladies Night. On Feb 24, 1878 the lodge attended its first divine service with the 
brethren in full regalia and Rev. Ritchie officiating in St. James Anglican 
church. In May the same year, Bro. J.W. Anderson died and the lodge held its 
first funeral service. Bro. Dr. Hiram Spooner arranged for the grave to be dug, 
and the lodge paid $1.50 for this service. 

Over the twenty-odd year life of the lodge in Sutton, there were 70 initiations 
and 12 affiliations. Of these 82 brethren, 19 demitted before 1890, four died and 
36, or 44 percent, were suspended, mainly for non payment of dues. It is worth 
examining the reasons for such a high rate of attrition. 

Following confederation in 1867 the Canadian economy was severely affected 
by a worldwide recession, called "The Long Depression" , that was at its most 
severe in the years 1873 - 1879. Both Britain and the United States brought in 
protectionist policies which severely cut back demand for Canadian resources. 
Doubtless the resulting hard times did have an effect on the farmers and 
tradesmen in Sutton but in the case of Georgina, there's more to it than that. 

In 1887, John Ross Robertson reported that he was the first DDGM to visit the 
lodge in 1 2 years and that the quality of the work was poor - hardly surprising if 

History of Economic Recessions - The Long Depression 1873-1897 (article in "Politonomist" by 
Guiseppe Burtini January 2009) 


no Grand Lodge officers had seen fit to go up there to support and advise the 
lodge members. The DDGMs who followed Robertson were generally critical of 
the work as well as the attendance and tried to pinpoint the reasons for it. 

In 1889, R.W. Bro. James Wayling noted that a smallpox outbreak had shut the 
lodge down for three months at the direction of the Board of Health and that the 
Master moving to a different locality "retarded the progress of the lodge". The 
Board of Health included three of the lodge members, Bros. Anderson, Ego and 

In 1891, R.W. Bro. George Bennett reported that a large proportion of the 
brethren lived a long distance from the lodge and some of the officers had to 
drive ten miles or more to meetings. However he felt the fault lay more with the 
local members (not bothering to attend). There hadn't been a candidate for 12 
months and 25 brethren were more than two years in arrears. 

The following year R.W. Bro. T.H. Brunton reported that it was nearly 10:00 
PM before sufficient members appeared to open lodge. The room was unsuitable 
and badly situated being over the driving shed of a hotel. Other than the W.M. 
and secretary who were holding the lodge together, the officers were almost 
ignorant of the work. A discussion was held regarding the surrendering of the 
charter (and remember this was four years before it actually happened) which 
seemed to him the most logical thing to do. He did add that the books were well 
kept and the lodge was out of debt. 

Harry Collins, DDGM in 1893, noted "the greater portion live at a considerable 
distance making it difficult to attend - hence meetings are not held regularly. 
W.Bros. Bentley and Tremayne are never absent but there is no great hope of 

In 1894, R.W. Bro. George Tait noted that the Worshipful Master, W.Bro. 
Wilson "lives in Toronto and attends when he thinks a meeting can be held. 
Want of a quorum has resulted in few meeting during the year. There has been 
no election of officers for the past 18 months and no prospect of one. There are a 
few desirable members who refuse to attend and have never gone further than 
EA." He spoke to one, a wealthy farmer who said he "had no prejudice against 
Masonry but after going to lodge in Sutton for a few months and finding that 
9:00 PM was considered early enough to open lodge, he felt his time too 
valuable to waste in this way". 

In summary, the lodge clearly suffered from a general decline in interest due to 
the economic situation, exacerbated by the need to travel a long way to lodge 
with no assurance that it would actually be opened that evening, and with little 
prospect even if it was of seeing quality work done or of getting home at an 
acceptable hour - a sure route to disintegration. 


Georgina was certainly not alone in suffering through the recession - many other 
lodges were similarly affected. Even as late as 1895 "no fewer than 50 lodges in 
Ontario reported no candidates and no degrees worked . The editor of "The 
Freemason" magazine of March 1895 stated "Weak lodges at Thornhill, 
Richmond Hill, Markham and Maple should be wiped out or consolidated, and 
there are other weak lodges in Toronto district as well". The Toronto district at 
that time had 39 lodges and the difficulty of travelling in Winter might explain 
why D.D.G.M.s didn't visit the distant ones. "The Freemason" magazine of June 
1895 made a plea for smaller districts to "attract better quality D.D.G.M.s" and 
this plea was repeated by successive D.D.G.M.s themselves in their annual 
reports to Grand Lodge. However it was not until 1 899 that Toronto district 1 1 
was divided in two, then into three in 1917. 

In 1895 the D.D.G.M. was R.W. Bro. John A. McGillivray a member of 
Richardson lodge #136. In his report to Grand Lodge on his official visit to 
Georgina he wrote "I found (the lodge)in a fully worse condition than Robertson 
(lodge) if that could be, and when I paid my official visit, although my coming 
was duly announced and the night favourable, I was received by the smallest 
audience... of any of my visitations, comprising only six souls one of whom was 
a member of an adjacent lodge". McGillivray was determined to prevent any 
lodge in the district going dark during his year in office so, after securing the 
agreement of the Georgina brethren, he decided to move the lodge to Toronto. 
Accordingly he induced 17 brethren from Toronto lodges, most of them from 
Zetland #326, to join him in affiliating with Georgina which they did on April 
1 1 1 895. A slate of officers was elected and installed at that meeting which was 
the last one in Sutton until Malone #512 was warranted in 1913, and the 
brethren gathered round the altar to sing "Auld Lang Syne". 

This move was met with considerable opposition from the other Toronto lodges 
which were intent on increasing their own memberships and saw another lodge 
in town as a threat. The "Canadian Craftsman" magazine of June 1 895 noted 
"An addition to the lodges of Toronto is an unusual event in its history, for a 
prejudice against granting warrants has existed for some years" There were 
statements in the press that the Independent Order of Foresters were in control 
of the lodge, which was emphatically denied by R.W. Bro. McGillivray in his 
report to Grand Lodge. In fact he was himself Supreme Secretary of the I.O.F., 
and W. Bro. Charles Whale, the first W.M. of the new Georgina Lodge, was 
High Inspector for Ontario while several other brethren were also members. 
Indeed the funeral of W. Bro. Whale in July 1900 was organised by the I.O.F. 
high court of central Ontario and the service conducted by Rev Alexander 
McGillivray, member of the I.O.F. and Past Chaplain of Georgina Lodge, with 
the Supreme executive of the high standing committee of the Foresters Order 
and a large number of Foresters members in attendance, as well as members of 

28 "Whence Come We" PI 26 


Georgina lodge . In an age when fraternal societies were very popular, many 
men were members of more than one of them. 

Another dispute centred on the question of whether or not a DDGM had the 
authority to relocate a lodge. R.W. Bro. Dewar of London suggested it required 
the consent of the Grand Master before a lodge could be moved. The editor of 
the "Freemason" in May 1 895 had a stinging response to this when he said "If 
brother Dewar could realise the lamentable exhibition he made of himself over 
the Georgina lodge affair he would never again pose as an authority on Masonic 
jurisprudence". The question was addressed by the Grand Master M.W. Bro. 
William R. White at the Grand Lodge meeting in July 1895 where he "found 
that by clause 69 of the constitution the DDGM has the power to give.... his 
consent in such a case". It's interesting to note that R.W. Bro. McGillivray had 
previously arranged the removal of the aforementioned Robertson Lodge #292 
from Nobleton to King with little objection raised. He reported that "in looking 
around the lodge room and its furniture I found that, were a smoking concert on 
the evening's programme, they were amply fortified in the possession of twenty- 
three spittoons which by the way, comprised a very considerable portion of the 
furniture of the lodge". 

The revived Georgina lodge adopted the Phoenix as its symbol, which first 
appeared on the lodge summons in June 1 898, changed the meeting days to the 
first Saturday of the month and the days of the two Saints John, increased the 
fees and on a motion by R.W. Bro. Collins, voted honorary membership to the 
remaining Sutton brethren in good standing. In 1910, the meetings on the saints 
days were dropped and the fees again increased. 

The first meeting in Toronto took place on June 1 st 1895 in a hall on the corner 
of Spadina avenue and College Street but they didn't stay there long for in 
November the same year the lodge moved to a building at the NE corner of 
College and Brunswick Avenue where they rented a hall from the Toronto 
Mortgage company, and called it "Georgina Masonic Hall". On his official visit, 
December 7 ,h 1896 the DDGM, R.W. Bro. Richard Dinnis remarked, "the lodge 
is in its new home which is a beautiful room, well furnished and having electric 
light. Everything betokens a good future for 343". The building was sold to the 
Jarvis Estate in January 1905 and when the lease ran out in April 1909 they 
moved to the Independent Order of Foresters Temple Building at the corner of 
Bay and Richmond streets where Freemasons Hall Ltd. rented space at 
favourable rates negotiated by M.W. Bro. John Ross Robertson. In January 1919 
the lodge moved to the new Masonic temple at 888 Yonge Street, and they 
moved again in March 1933 to York Temple at five Eglinton Avenue E., at the 
same time changing the meeting night to Friday instead of Saturday. They 
moved again in June 1965 to the new York Masonic Temple in Leaside and 


Toronto Star, July 11 1900 


finally, in April 2004 to the Rameses Masonic Centre on Keele St., where they 
continue to meet today. 

As soon as the lodge was established in Toronto in 1895, initiations and 
affiliations came in thick and fast and by the end of the year there were 136 
members on the register. Degrees became so numerous that emergent meetings 
had to be held, often with two on successive days and sometimes four or five 
initiations at a time. On one such evening there were two initiations, two 
passings and two raisings with a calling off in the middle for refreshments. The 
bulk of these new members were traveling salesmen which explains why the 
lodge met on Saturdays and later, Fridays. Because of the abundance of 
applications, the Toronto lodges were able to pick and choose their members, 
which they did with enthusiasm, rejections and suspensions occurring virtually 
every month as the correspondence shows. 

Georgina's early progress is marked by the reports of the various DDGMs and it 
was not always sweetness and light, for in 1901, R.W. Bro. H.J. Gould reported, 
"I expected to see work of the highest character and was in no way disappointed 
(however) some discordant elements exist (which may) prove ruinous to the 
lodge". The minutes inform us that, "some newer members felt they were not 
being given enough consideration and brought forward their own nominees for 
office against the official list by the established members. This resulted in a 
strong contest for the office of Secretary which brought out bitter feelings and 
charges of canvassing. The result was the blackballing of six applicants on April 
6 and a protest in June against the installing of the Master Elect." Happily these 
divisions had been settled amicably by January 1902, though only 11 degrees 
were worked that year versus 61 two years earlier and 59 two years later. 

On January 4 th 1904 (the coldest night of the year) R.W. Bro. H.A. Nicholls 
reported that he had "seldom seen a 3 rd degree better exemplified... the master 
and wardens were quick to correct errors in the work"; and again, on April 3rd 
1910 R.W. Bro. James Lovell commented, "From former reports this lodge has 
always had efficient officers and . . ..the present are no exception". 

These comments underline one of the enduring strengths of the lodge, the 
insistence on a high standard of degree work, and the use of "Georgina Tips" or 
GTs whereby errors were quickly corrected by the senior officers and Past 
Masters. This emphasis on excellence prompted other lodges to request 
assistance with degree work and particularly, with installations, and Georgina 
brethren often traveled to Stouffville, Sunderland, Uxbridge and elsewhere to 
perform this duty over the years. One of the leaders in this regard was M.W. 
Bro. E.T. Malone, member of Zetland lodge and affiliate of Georgina. He was 
installing master in many lodges, and in Georgina for 25 years before deafness 
forced him to quit. His last installation was on June 7 th 1931. The installation 
date was changed from June to November, 1 960 to make it easier for the DDGM 
to visit all the lodges in the same calendar year. 


In common with many other lodges Georgina was keen on musical ritual and in 
1 895 fifteen of the members formed a choir, which included the notable bass W. 
Bro. A.L.E. Davies of Harmony Lodge, who wrote a musical ritual that was 
widely adopted by Toronto area lodges. In Georgina the musical ritual was 
commonly used to accompany degrees and installations, with singing led by the 
choir, and is still used occasionally today, although there is no longer a choir. In 
1897 the music committee was given $100 to spend and the organist, Bro. R.G. 
Stapells was paid $10 a quarter to manage it. The following year Ernest R. 
Bowles was initiated and appointed organist of the lodge, a position he occupied 
until 1926 when he became Grand Organist. He was followed in 1971 by R.W. 
Bro. Arthur Middleton when, he too, was appointed Grand Organist. 

Social activities were always popular in lodges and Georgina was no exception. 
The first "Smoker" evening was held in December 1895, with cigars provided 
by the lodge, and this established a long tradition. In the early years it was called 
a "Smoking Concert" probably because there was singing involved, and it was 
for men only until 1973 when the Master, W.Bro. C. Edwin Drew decided, in 
the face of some opposition, to change the name to "Festive Night" and allow 
ladies to attend. These were held every year until the final one on December 27 

The first Ladies Night is recorded as having been held in December 1877 
though that was more like a supper to which ladies were invited, for there is no 
further mention of one until 1905. Georgina continued to hold a ladies night 
until the last one on October 4 th 1998. Subsequently the brethren attended ladies 
nights held by the district or by other lodges. They also held an annual "At 
Home" event until the period of the First World War. These were large social 
gatherings for which tickets were sold in advance. Ladies and guests were 
present and the brethren wore regalia, by dispensation. Again, these types of 
event were common in many lodges throughout the district in the early part of 
the 20 th century. 

Another regular event instituted on April 2 nd 1932 was the Father and son or son 
and daughter evening. These were intended to introduce younger children to 
their father's lodge in a relaxed atmosphere with fun and games provided. No 
masonic information was passed on to the children but they were able to see the 
interior of the lodge room and ask questions of their fathers. These meetings 
might be considered the forerunner of the present Friend to Friend nights held 
regularly in the lodge today. 

In 1965 the lodge decide to invite ladies to attend on election night and a special 
entertainment program was arranged for them while the brethren were in lodge. 
There was usually a meal afterwards followed by dancing. This initiative 
continued for about 40 years. 

Georgina has had many distinguished members both in the Craft and in public 
life. Two members became Grand Masters, MW Bro. E.T. Malone in 1898-99 


Joseph Sheppard: Was living in Georgina Township in 1861, 1871, 1881 
according to the census of those years. Born 1 823 in Ireland. 35 Joseph was the 
son of Richard Sheppard of Clonbrone, Ireland. He came to Canada on board the 
ship Mary Russell in 1841 with his brother Israel, while two other brothers 
(Edward and Richard) were already here. 36 Joseph was a prominent figure in 
Sutton and can be found in Georgina's Council minutes. With his brother 
Richard, who later joined the lodge, Joe owned the Queens and Royal hotels in 

William H. Sheppard: an affiliated member of the lodge, is listed in the 1878 
York County Atlas (Patrons Directory) under the heading Year of Settlement in 
Co. or Establishment in Business as a Hotel Keeper, established in 1851. 
However the lodge register lists him as a contractor. His relationship to Joseph 
and Richard is not known. 

Willard Bennett: Was living in Belhaven, North Gwillimbury Township in 
1871 according to the census of that year 38 . He was born to Nicholas & Diana 
Bennett in 1846 (Ontario) and was married to Elizabeth Tomlinson. . Willard 
was sympathetic with the temperance movements of the time and moved that 
beer and spirits be banned from lodge functions. 

Stephen Winch: Was a farmer who also lived in Belhaven, North Gwillimbury 
Township in 1871 according to the census of that year. He was Born about 1836 
in Ontario 40 and lived with John & Jane Winch. He died in 1913. 41 

George Wight: George Wight was born in Scotland about 1815 and his wife, 
Elizabeth Brodie, was also born there in 1823. George had two brothers in the 
area, James and William. George came to Ontario from Scotland with James and 
David Boag(s?) and an adopted daughter Mary (Curtis?). George T. Wight (son 
of George Wight) was born in Ravenshoe, according to his application to the 
Masons which was written in North Dakota. 42 

Rev. William Ritchie: There is a chapter dedicated to Canon William Ritchie in 
the 1939 book entitled GEORGINA, A Type Study of Early Settlement and 
Church Building in Upper Canada. 

35 Census of Canada 

Photocopy of descendant chart of Richard Sheppard by unknown creator. Georgina Pioneer 

Village & Archives 

Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 

Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), no page number 
38 Census of Canada 

Ontario Marriage Registration 

Census of Canada 
1 Ontario Death Registration 

Letter to Georgina Historical Society; no date. 
43 1978 reprint ISBN 0-920348-18-1 


Rev. William Ritchie: (b. 1799) was the Anglican Rector of Sandwich, Essex 
County, Ontario from 1843-1852. He was born in Perthshire, Scotland, and was 
educated at the parish school of Methuen, and the local schools of Perth. In 
1814, he began studies at the University of Edinburgh, and in 1818 entered the 
divinity hall of this university, where he remained until 1822. In the spring of 
1 822 he entered the University of St. Andrew's Presbyterian to finish his courses 
in divinity. In the autumn of 1 823 he was licensed by the Presbytery of Perth as 
a probationer in the Church of Scotland. In July of 1825, he went to Hilbryde 
Castle, Perthshire, to become the tutor of Sir James Campbell, Bart., and his 
three younger brothers. He remained in this position until the spring of 1831, 
when he was appointed by the University of St. Andrew's to the parish of St. 
Luke's Demarary, where he remained for four years. On April 17, 1835, he 
married Ann Sibbald, and the two moved to Canada in 1837. In the spring of 
1838, he was inducted into the Presbyterian church at Newmarket where he 
continued to live until the disruption of the Kirk in 1843 when he joined the 
church of England. The minutes of St. Andrews Lodge #1 note that Rev. Ritchie 
visited the lodge on 7 th November 1 842 along with Sir Allan MacNab and other 
eminent brethren. 

In June of 1843, he was appointed the rector of Sandwich, his first Anglican 
parish, where he remained until 1852. In June of 1852, he was transferred to 
Georgina Township in York North 44 as rector of the first St James Anglican 
church in Sutton. When the new church was completed in 1877, Canon Ritchie 
became its first rector. 

William Brooks: Was living in Georgina in 1871 according to the census of that 
year. He was a shoemaker 5 with a shop on High St. and was the first initiate of 
the lodge. William appears in the 1867 Georgina Assessment Roll on lots 2 & 3 
in Block 1 1 of the Village of Sutton. The owner of this property was Sharlet 
(Charlotte 46 ) Brooks. 47 William Brooks advertised in the 1878 York County 
Atlas (Business Card section) as a Boot & Shoemaker , and is listed in the 1878 
York County Atlas (Patrons Directory) under the heading Year of Settlement in 
Co. or Establishment in Business as a Boot & Shoemaker established in 1 862. 

William S. Ramsey: Was living in Georgina township in 1871 according to the 
census of that year. 50 William (24) appears in the 1867 Georgina Assessment 
Roll (along with Charles Ramsey, 37) on several properties in the Village of 

44 Biographical Sketch from the Archives of Ontario website. William Ritchie fonds F 988 on 

microfilm reel MS 147 

45 Census of Canada 

46 Census of Canada; living with William and his family 

47 Georgina Assessment Rolls, Georgina Pioneer Village & Archives 

48 Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 
Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), 68 

49 Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 

Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), no page number 

50 Census of Canada 


Sutton. They were Carpenters 51 and W.S. Ramsey & Co. advertised in the 1878 
York County Atlas (Business Card section) as Manufacturers of and dealers in 
Lumber, Lath, Shingles, &C. 52 William is also listed in the 1878 York County 
Atlas (Patrons Directory) under the heading Year of Settlement in Co. or 
Establishment in Business as a Builder & Contractor established in 1 862. 

Hugh Bissitt 54 Cameron: Was living in North Gwillimbury Township in 1861 
according to the census of that year. Hugh was born in Scotland in 1 844 and 
was enumerated along with the family of Silas Mann. In 1877 he married 
Matilda Winch (15), daughter of John & Jane Winch. 56 Hugh was the son of 
Donald and Helen Cameron. 57 

Robert Price: Was living in North Gwillimbury Township in 1871 and 
Georgina Township in 1881 according to the census of those years. He was born 
in 1830 in Ireland and was a teacher. Robert Price also appears as enumerator 
for (at least a portion of) the 1871 North Gwillimbury census. His eldest child 
was born in Ontario in 1863. 58 Robert Price died in North Toronto in 1894 59 

Michael Heise: Michael is listed in the lodge Register as a farmer of Sutton. No 
further information on him could be obtained. 

Angus Ego: Was born about 1825 in Aberdeenshire, Scotland 60 , and married a 
Miss Eliza Sarah Brown in 1849. The marriage was performed by the Reverend 
J. Gibson of the Parish of Georgina, at the home of a Mr. Duncan 61 . Angus died 
in Markdale, Grey County, Ontario in 1895. The doctor attending was his own 
son, Dr. Angus Ego. Angus Ego was Reeve of Georgina Township from 1857- 
1862 and again from 1864-1 865. 63 He was township Clerk and Treasurer from 
1872 until 1877, and again in 1881. He is mentioned briefly in Stephen 
Leacock's work The Boy I Left Behind Me. 64 

'' Georgina Assessment Rolls, Georgina Pioneer Village & Archives 

Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 
Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), 68 
' 3 Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 
Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), no page number 

Ontario Marriage Registration 
>5 Census of Canada 
56 See Stephen Winch 

Ontario Marriage Registration 
,8 Census of Canada 
59 Ontario Death Registration 

Ontario Death Registration 

Marriage, The Parish of Georgina, The Town of Georgina, Ontario; Baptisms-Marriages-Burials 




1839-1873, published by the OGS Toronto Branch 
Ontario Death Registration 
Georgina Twp. Council minutes; Georgina Pioneer Village & Archives and online at 

Stephen Leacock, The Boy I Left Behind Me (New York: Doubleday & Company Inc., 1946), 51 


William E. Smith: Was a Methodist clergyman assumed to have been living in 
North Gwillimbury Township in 1871. The census of that year lists a William E. 
Smith, farmer who died in 1871 - clearly not our lodge member. 

John Rafferty: There was a John Rafferty living in East Gwillimbury Township 
in 1881 according to the census of that year. He was born in Ireland in 1836 and 
his occupation is stated as farmer. 65 This is confirmed in the lodge Register. 

Isaac Ashley: Isaac Ashley was born about 1835 in Devonshire, England. In 
1 860 he married Dorothy Moynes of Ops Township, Victoria Co. Ontario while 
he was a resident of Darlington, Ontario. 66 The Ashley family was living in 
Sutton in 1877 according to a birth registration for his child, dated that year. The 
Ashley family moved to Huron County in 1879, the year he demitted from the 
lodge, where they had lived previously (1872). Isaac Ashley was a Bible 
Christian Minister but was never Chaplain of Georgina lodge. 

Daniel Robinson: Was living in North Gwillimbury Township in 1881 
according to the census of that year. Daniel lived in the household of Frederick 
Robinson, a widower whose occupation was stated as Engineer. Daniel (born 
1844, Ontario) was also listed as an Engineer 69 in the census though as a lawyer 
in the lodge Register. Perhaps he was both. 

John Thompson: Was living in Georgina Township in 1871 according to the 
census of that year. He was born in Ireland in 1839 with his occupation stated as 
Sawyer 70 though the lodge Registered him as a miller. John Thompson lived at 
lot 23 concession 5 in Pefferlaw, Georgina Township in 1875 though his 
business was in Sutton. He is listed as a householder, though he must have been 
renting for the owner was John Johnston. 71 There were mills at Pefferlaw (once 
called Pefferlaw Mills, the town was founded by John Johnston's uncle, William 
Johnson) This John Thompson may be from a family of Thompsons which 
settled previously in neighbouring Brock Township. 73 John is listed in the 1878 
York County Atlas (Patrons Directory) under the heading Year of Settlement in 

65 Census of Canada 

66 Ontario Marriage Registration 

67 Ontario Birth Registration 

68 Sher Letooze wrote the books on 

the Bible Christians and may have more information on Isaac Ashley 

69 Census of Canada 

70 Census of Canada 

71 Georgina Township assessment roll, Georgina Pioneer Village & Archives. 

72 John Johnston is the son of Robert Johnston, whose brother William had to drop the 't' from his 

surname while in the Navy. 

73 Ruth Thompson, Pefferlaw, The Johnston Family & Friends (self-published, no date) This book 
mentions the Brock Thompsons briefly and their relation to the Johnson family. It does not 
mention John Thompson. 


Co. or Establishment in Business as a Miller and Grain Merchant at Baldwin. 74 
Established in 1870 There was a grist mill operating in Baldwin (Georgina 
Twp.) at this time. The mill that is there now is converted to a home, but is not 
the 1870 grist mill. 

I would like to express my profound gratitude to Ms. Melissa Matt of the 
Georgina Pioneer Village Archives for her kind assistance with this biographical 

<b **> <$> *$> *j> <*> *$> 

wr* wfo Wl*€ FW I^C wfa WF€ 

4 Illustrated historical atlas of the county of York and the township of West Gwillimbury & town of 
Bradford in the county of Simcoe, Ont. (Toronto : Miles & Co., 1878), no page number 



'Creating The History of Richardson Lodge No. 136" 

Saturday, May 29, 2010 
By R.W.Bro. William Sanders 

The accurate title for this lecture should start with the word "Creating". It is my 
intention to describe the process Richardson Lodge went through, to create its 
own story. This presentation has changed dramatically from the one I first 
thought I would present. Originally, I intended to offer ideas used to gather and 
preserve our current history and then present a sneak preview of the .video we 
are developing, a portion of which will be shown at our Banquet with the Grand 
Master of June 19 th , 2010. 

This presentation will focus some of the problems we faced, and some of the 
ideas we explored in creating our story. The decision to present our history 
visually has encountered several obstacles including availability of information 
and visuals and, especially, the commitment of time. 

In preparation for that video, I came across and amazing artefact which I feel 
duty bound to share with you, but more of that, later. 

When W. Master Peter Burkholder, in 2005, first urged Richardson Lodge to 
consider its 150 th Anniversary, a committee was formed which met in my 
kitchen, and W.Bro. Kelly Holden was selected Chairman. We assigned 
responsibilities such as fund raising, different projects, mementos, history, and 
logistics/facilities to members of the committee, and set about planning our 
events. As time went on we added Wor. Bro. Ken Prentice as Co-Chair , in 
charge of fund raising. 

As Historian, the task of composing our history fell to me, and, like any normal 
person, I procrastinated for quite a while before gathering up our books, and 
sorting out what we had. 

Four years ago, Bros. Ben Wallace and Steve Fronske conceived the idea of 
conducting interviews with our members, and videotaping them for future 
reference. They realized that, as our members age, and attend less often, their 
achievements and contributions fade, and the effect of their character and 
influence diminishes. Preserving their thoughts and memories was the major 
purpose of this project. As soon as they talked to W.Bro. Kelly Holden about the 
idea, he enthusiastically endorsed it, gathered equipment, created the setting, 
enlisted the Historian, and began to schedule the interviews. 

After a prototype interview or two to get our bearings, and to find out which 
questions seemed to illicit the best responses, we started with our oldest (longest 
serving) member, W.Bro. Dean Wagg. He was initiated October 24 th , 1941, and 


was installed as W. Master (likely the 34 th time that R.W.Bro. Charlie Tugwell 
conducted the ceremony) on June 23 rd , 1950. We also interviewed, in one 
sitting, five of our active members who had participated in building our new 
Masonic Hall in 1954 and 1955. Just to mention a couple of other significant 
interviews (really, they were all significant) we interviewed all three of the 
Barry brothers (Brothers) together, because Ted, Paul, and Bill, in front of their 
father, Bro. Jim Barry, got their Fellowcraft Degree together in Sept., 1963. 
Another interview with Bro. Ray Causton became even more interesting because 
Noble Ray became Potentate of Rameses Shrine last year. 

Some of the questions we posed were: 

1 . What prompted you to join our Lodge? 

2. Who were your sponsors? 

3. What do you remember of receiving your degrees? (affiliated 
members described their experiences in other Lodges) 

4. What was the funniest (it should have been most unusual) thing 
you saw happen in the Lodge? 

When we conduct these interviews in the future, we will delete some, and add 
other questions, and try to use the same questions in the same order. If we can 
manage to keep the answers within some time limits, it will make the job of 
editing of these interviews easier. Changing the questions creates a horrendous 
task. To date, we have completed interviewing about 40 of our 135 members, 
and we have over 100 hours of recorded interviews. You may well imagine the 
time it takes to edit all those interviews. 

We intend to keep all of what we have done so far, catalogue it, and store it 
digitally so that future generations will be able to access and use it. We may also 
re-do some of the interviews when we believe we have additional information 
not recorded in the first interview. 

As we delve further into our own history, and more closely examine our 
Minutes, we find information which could be used to help jog the memories of 
our more senior members. Newer information may help Dean Wagg recall a 
special time in our history. For example, when W.Bro. Dean Wagg was our 
Senior Warden from June, 1949 to June 1950, it was a very unique year. Our W. 
Master, W.Bro. Rueben Pearse, was placed in the Chair of King Solomon by his 
son Austin Pearse who was the (Ruling) Worshipful Master of Brougham Union 
Lodge, Claremont. It was unique because it may be the only time in history that 
a son , a Ruling Master of a neighbour Lodge, installed his father as Ruling 
Master of another Lodge in the same District in the same year. 

(As an aside, seeking an answer to the uniqueness of this event led me to suggest 
that Heritage Lodge establish an Ontario Book of Masonic Records like the 


famous Guinness Book so that events and circumstances like this one in 1949 
can be examined, recorded, and kept until a new record is established.) 

That was not the only thing unique about the year 1949. We also discovered that 
W.Bro. Pearse worked 13 initiations, 13 passings, and 12 raisings for a total of 
38 degrees conferred in 17 meetings which is our best record for one year. We 
know that four third degrees were conducted on June 2 n , 1950 when Dean was 
our Senior Warden. We would now like to ask him what he remembers about 
raising four members in one meeting, (especially if we ask him a day or two 
before interviewing him, so his long-term memory is stimulated.) 

We also found that Georgina Lodge conducted 60 degrees in 1900, and 59 in 
1904, but nearly 40 in one year was an excellent record for a small country 
Lodge like Richardson 75 . This leads us to think we might interview member(s) 
of Georgina Lodge to find out how they did that and explore other parts of our 
close relationship with them. 

The long term aim of this "Living History" project is to interview, catalogue, 
and store sessions with as many of our members as possible. We are convinced 
that, although we know we won't get everyone because several have moved 
away, we still need to include everyone we can, and correspond with distant 
members indicating our desire to interview them, should they ever be close by. 

Minute books include facts, dates, and brief summaries which seldom tell the 
full story of what was going on in years gone by. Interviews collect more of the 
stories, experiences, and feelings of the Brethren, and present another side of 
Masonry. For example, many of our regular members remember that, when Bill 
McKee (eventually Grand Senior Warden) was initiated, his buddies on the 
Police Degree team painted his toenails red, and he thought it was part of the 
Ceremony. You won't find that recorded in any Minute Book. (Perhaps I 
shouldn't have recorded it, either.) But these kinds of experiences are what they 

The more we explore telling our own members about ourselves, the more they 
feel a part of the Lodge. It also connects them with the community which is 
especially important to members who have recently moved into Whitchurch- 
StouffVille. We intend to continue building our "Living History" because of the 
treasure chest of information it leaves to our descendants. 

It excites me to know that my grandson Keaton's grandchild, may be able to 
view and hear what his great, great, grandfather (me) was doing near the 
beginning of the twenty- first century. 


A Short History of Georgina lodge #343, Mackenzie, Iain Draft, page 6 


The next step in the process of recording our history involved the desire to 
present it visually, as well as in print. This led to consultations with as many 
computer-literate people as possible. 

One of our newer members, Bro. Jim Johnston typed up all the hand-written 
scratches I gave him which were usually unconnected to other parts of our 
history. He did a masterful job of deciphering and compiling them. As we 
accumulated these topics and writings, we began to realize that any Lodge needs 
both a short version of its history and a more complete, full history as well. The 
short version is information for the community and other, especially nearby, 
Lodges. The full, or composite history is for our members and our descendants. 

To create the shorter history, we collected those moments we believed to be 
significant enough to be included, and for which visual data was available. What 
may be seen in our first video, which will be shown in June, is what we can find 
at the moment. There are other things we would love to include, but time, space, 
and availability dictated otherwise. 

We have vacillated (for far too long) over what technology to use in presenting 
the history visually. If we choose to use a PowerPoint presentation, it lends itself 
well to creating graphics and visuals which can help tell our story. The problem 
is that PowerPoints are meant to focus a talk on a particular topic, so they are 
most effective when used to compliment a speaker. The visuals can be placed on 
a disc rather easily, but scripting and co-ordinating the sound for a documentary 
movie is beyond our technical expertise (maybe we should ask our 
grandchildren to do it). To produce a disc which includes both the narration, 
background music, motion and still visuals is far more complicated, but if we 
are to give a disc to each of our members, and if they want, our guests, we have 
to use Movie Maker or a similar program. 

Gathering and selecting visuals, scanning them into accessible files, and 
sequencing them to match the narrative consumes so much time that it is no 
wonder that Lodges do not produce visual histories. As time passes, and our 
expertise grows, we hope this will become easier. Our primitive attempt this 
year may lead to better efforts in the future. 

Heritage Lodge could be a very useful resource by finding, and/or hiring experts 
who can advise Lodges how to create, store, and retrieve history which will still 
be accessible in 40 or 50 years. For example, should the information be 
collected on memory sticks, memory cards, a hard drive a disc or by some other 
method? There is a useful role for Heritage Lodge and some of its resources in 
responding to requests like this one. Heritage Lodge needs to be resourceful and 
functional as well as a showcase for history. 

To appeal to the "Showcase" side of Heritage Lodge, I would now like to 
address this article found in our old records. 


On Wednesday, Mar. 25 th , 1970, our Secretary, the late W.Bro. Blair Mitchell, 
wrote in the Minutes, "W.Bro. Lou Murphy presented and interesting talk on 
Bro. Joseph Brant and displayed the apron worn by him in one of the branches 
of the York Rite. " 76 After reading this, I wondered what happened to that apron, 
and the notes W.Bro. Murphy used in the talk. 

While rummaging through some old files and records, looking for things we 
could use in our visual history, I found a plastic sleeve and what looked like a 
black piece of cloth. Further searches turned up a file of correspondence 
collected by W.Bro. Murphy when he tried to authenticate the apron as 
belonging to Bro. Joseph Brant. The file is incomplete, and we have no 
knowledge of how Richardson Lodge came to possess the apron. The discovery, 
made Wednesday, May 12 th , 2010, prompted me to significantly alter this 
presentation today. 

Please understand that I have had only a few days to study this information so 
what I am offering, is only a preliminary examination. I respectfully suggest that 
the file and the item be turned over to someone like R.Wor.Bro. Wallace 
McLeod for further investigation and light. (I am an amateur; he is a 

It must remain a mystery how this apron ended up at Richardson Lodge. We 
don't even know how long it has been here, but we do know it has been buried 
in our records for over 40 years, at least. 

I can speculate that its location in Richardson may be related to the fact that in 
1894, another famous Mohawk native, Oronhyatekha, more commonly known 
as Dr. O, was parachuted into Richardson Lodge as W. Master in June. His 
picture is on the other side of that wall. His wife was the granddaughter of 
Joseph Brant, the famous Mohawk Chief. This picture of Brant was included 
with the apron. 

The last member who took an interest in the apron was W.Bro. Lou Murphy. 
Louis Carroll Murphy came to Stouffville to be principal of the high school part 
of Stouffville Continuation School. He first joined Colborne Lodge No. 91, and 
then Nitetis Lodge No. 444 before affiliating with Richardson Lodge No. 136 on 
September 15 th , 1939. He was very active and he had a great flair for Masonic 
Education. He became our Wor. Master in 1948, and, as a Past Master, offered 
interesting Masonic Education as time and circumstances permitted. None of his 
writings that we have uncovered so far indicate how he came to have access to 
the apron, nor do they mention why he believed that it had belonged to the 
historic Mohawk Chief, Joseph Brant. 

' 6 Minutes of Richardson Lodge #136 1970-1975, pg 4 


Letters we do have, indicate that he first began to try and authenticate this apron 
as belonging to Joseph Brant in 1965, when W.Bro. Murphy wrote to the Grand 
Secretary. The letter sent by the Assistant to the Grand Secretary, George J. 
McQueen, directs him to Volume 1 of Robertson's History of Masonry, which 
mentions Masonic aprons, but he says there is no description of "that particular" 
apron in the History. McQueen also directs W.Bro. Murphy to the librarian at 
888 Yonge St., R.W.Bro. A.E. MacGregor. W.Bro. Murphy did meet with him. 
Murphy also wrote to request information from Grace Kerr Tilley (nee 
McKeown) whose mother was known to have worked for and often visited with 
the Brant family. Her mother was given a tin box with 2 Masonic aprons and 
deeds of land inside. Her notes indicate that one of those Masonic aprons was 
loaned to a Masonic friend to show his Lodge, and never returned. Perhaps this 
is that apron. 

On March 8 , 1968, J.B. Raymer, the Assistant Secretary of St. George's Lodge, 
wrote to W.Bro. Murphy offering to direct him to local Brethren knowledgeable 
about Masonry, and Joseph Brant. Four days later, W.Bro. Murphy wrote to him 
requesting specific information, especially about Brant's genealogy. 

On Jan. 23 rd , 1969 he wrote to W.Bro. Ken Baker, the Secretary of Brant Lodge 
No. 45. W.Bro. Baker directed his inquiries to R.W.Bro. R.W.E. McFadden who 
offered the most knowledgeable and helpful information Bro. Murphy ever 

According to R.W.Bro. McFadden, the skull and cross-bones appears on the 
sash of a Royal Black Preceptor. He estimates that Brant (if this truly is his 
apron) received it about 1775. McFadden suggests that the Grand Britannia 
Institution had a "Black Degree", and was going strong in England at that time. 
A Google internet search of Grand Britannia Institution, 1775, revealed pages 
and pages, but I could find nothing relevant on the first ten pages surveyed. 

Consultation with R.W.Bro. Michael Woolley, a member of the Knights 
Templar, indicated that, although he knew little about the Grand Britannia 
Institution, it may have conducted a "Black Degree" because some of the 
symbols on the apron were familiar. He noted that the terms "The Order of St 
Paul" and the "Mediterranean Pass" are currently used in the Sovereign Great 
Priory of Canada. Apparently, when a Preceptory is opened and a candidate is 
accepted into the Order, there is a table on which is placed a triangle with a skull 
and crossed bones inside. The skull has a line around it which suggests it was 
cut open (I believe the words "sawn asunder" are used) which was considered 
the appropriate punishment for a traitor like Simon of Syracuse, who betrayed 
the Order. Perhaps this is the origin of the accusation by anti-Masons which says 
we drink blood out of a skull. 


I asked a local doctor, Dr. Don Petrie, if he could translate the Latin words on 
the apron. The words - "HOMO. MOMENTO. MORI" might mean something 
like " remember the man's (implying traitor's) death". 

Questions such as "Who were the Black Knights?; What is the Royal Black 
Preceptory?; Why does McFadden identify the connection between King 
Edward and the Orange Lodge?; Did the Orange Lodge have a branch of 
Templar Knights?" all remain ripe for further investigation. That investigation 
needs to be done by someone more familiar with Masonic research and other 
branches of its order than myself. 

There will be at least two general reactions to this discovery. There will be those 
who listen up to the point where it cannot fully validated that the apron belonged 
to Joseph Brant and, at that point, will set it aside or dismiss it as unimportant or 
less important than other matters. Their quest for the truth ends there. 

There will be others who celebrate its discovery and are anxious to find out 
more about it and the man it may have belonged to. Their quest for the truth 
never stands on the sidelines or complains that "we'll never get there so why 
journey?" I have, of course, greatly simplified these two camps but their likely 
existence prompts me to ask some general questions about the role of Heritage 
Lodge. Are we just a collection of like minded men who like to get together and 
talk History? Or, do we have a more noble purpose to pursue a quest for truth? 

W. Bro. Peter Burkholder has a succinct way of expressing general trends in 
Masonry. He asks if the only purpose we have in Masonry is to act like sharks 
and "eat, swim and make little Masons"? In other words , "Is there a more noble 
purpose for Masonry than simply replacing ourselves?" Of course this is 
important to our survival but our young men are asking for more. They want to 
know what we have learned in our pursuit of brotherly love, relief and truth. 
They tire rather quickly of seeing degree after degree with no commentary on 
what we have learned and what we are thinking about the symbolism and 
esoteric knowledge contained in the ritual and the setting. They seek better 
answers to "how to live a GOOD LIFE" than the ones they see on TV, in movies 
and video games. Heritage Lodge can help in their quests, especially in their 
quest for the truth. Heritage can highlight men of the past who found ways to 
live a good life during difficult, challenging times. These men learned how to 
develop their character, their brotherly love and their unselfish assistance to 
others while they pursued the truth. 

We must never settle for simply maintaining this great Lodge. It must, like the 
Knights of old, lead the charge towards truth which is one third of the most 
noble purposes of Freemasonry. Heritage Lodge needs to be the polygraph test 
which confirms truthful answers to significant Masonic questions, especially 


those from our past. A Templar Knight, such as the one who wore this apron, 
would expect no less of us. 

As intriguing as this artefact is, it must be remembered that our original 
intention was to highlight the process of creating Richardson Lodge's history. 
Had we not rummaged through boxes of old records, we would have missed a 
great deal. Several of our newer members are eager to find out more and they 
would love to discover more of the esoteric knowledge buried in Freemasonry . 
Artefacts and knowledge like this may rekindle the interest of those who are 
tired of one ritual after another. 

It only remains for me to speculate on the next steps Richardson Lodge might 
take in the further development of our history. It is generally agreed that we 
need to produce more videos with specific rather than general topics. Discs, 
which contain the life and times of our first W. Master, V.W.Bro. James 
Bowman, the amazing R.W.Bro. Garret Vanzant, the famous Mohawk doctor 
Oronhyatekha (for which I hope to collaborate with V. W. Bro. Iain Mackenzie) 
, and our most ideal Mason of the last 150 years, V.W.Bro. Kirby Ross "Shine" 
Davis will be created over the next few years. 

To facilitate this process, beginning next year, under the leadership of Bro. Greg 
Myers, we intend to use one night a month (on a Monday which is our Odds and 
Ends Night) to bring together candidates and recently made Masons to study and 
discuss Masonic Education and the development of character. The group will 
study symbols, documents, history, Minute Books, publications, Richardson 
Masters, Grand lodge officers and all other avenues (besides ritual) which lead 
to a study of character and how it is developed. Past Masters will only 
participate if specifically requested to be there (similar to the G-15 approach). 

Information sought, found, discussed and collected digitally will, if desired, be 
catalogued and stored with our composite history containing all documents, 
visuals, and other material created thus far. 

Historians and/or others from neighbouring Lodges like Sharon No. 97, 
Markham Union No. 87, Richmond No. 23, Zeradatha No. 220, Georgina Lodge 
No. 343 and Brougham Union No. 269 may be invited to come to those 
meetings, offer some perspective, and share information. The group, eventually, 
will make short presentations in Richardson Lodge, which highlight how 
Masonry helped shape the character of some of our members. Presentations in 
neighbouring Lodges also becomes a possibility. 

As this group (we may call it the Character Club) expands, the personal histories 
of new members will also be developed through interviews and visuals which 
will also be catalogued and stored so that easy retrieval is possible. 


Some of the information contained in our history may eventually be placed in 
the Whitchurch-Stouffville Museum, which already has a Richardson Lodge file 
containing about a dozen pieces and three scanned photographs. 

If this project works even half as well as we expect it to, it will encourage new 
Masons to pursue knowledge of character, improve their own lives and may 
even prompt them to want to include their good friends. We are counting on the 
resources, especially the enlightened minds of members of Heritage Lodge and 
our friends in other Lodges, to help us in this endeavour. 

You can begin almost immediately by receiving and exploring the history of this 
unique apron. (We ask to keep it until July 1 st so we can feature this artefact in 
Doors Open Ontario, and our 150 th Celebrations.) 

It has been my privilege to share some of the ideas and processes used by 
Richardson Lodge to create its own story. Our hope is that this information may 
be helpful to others. 

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M.W. Bro. Raymond S.J. Daniels 

This is a paper presented by our Grand Master at Maple Leaf Lodge No. 119 

in conjunction with a meeting of Heritage Lodge No. 730, 

on Saturday June 26, 2010. 


The knowledge of the past is desired only for the service of the future and the present. 
Friedrich Nietzsche (1844-1900)- The Use and Abuse of History 

It seems appropriate when we are gathered this afternoon to mark the 
concluding events for the celebration of the sesquicentennial of the 
institution of Maple Leaf Lodge No. 119, in conjunction with a meeting of 
The Heritage Lodge, our research lodge, that I should share a few thoughts on 
Masonic history in general and the role of the Masonic historian in particular. 
The masthead for the Heritage Lodge website puts it simply and clearly: To 
ensure the preservation of our Masonic Heritage. To that end, I will pose 
several questions as the best means of focusing our attention and hopefully, to 
inspire you to reconsider the purpose of preserving and reporting our history. As 
a theme for these observations, I have taken a phrase from the investiture of the 
lodge historian: Diligence and Discrimination. As with many of the phrases in 
our ritual, these words are both precise and comprehensive. Two international 
conferences, the Conference of Grand Masters of Masons in North America and 
the World Conference of Supreme Councils of the Ancient and Accepted 
Scottish Rite, which I was privileged to attend this past year, both chose as their 
theme what is succinctly expressed in the community entrance sign for the town 
of Huntsville: Touch the Past - Embrace the Future. In the vocabulary of 
Freemasonry, we would express it in those familiar questions: Whence Come 
You? and Whither are You Directing your Course? 

When the world leaders of our fraternity take the injunction seriously to 
celebrate the past in order to chart the future, recognizing the value of 
accumulated knowledge as the best preparation for strategic action in the present 
to ensure progress into the future, perhaps we too might sit up and pay attention 
in our own small sphere of influence. 

We, in the Grand Lodge are very concerned in this age of electronic storage of 
records with the long term preservation of information. In the vault of the 
Memorial Building in Hamilton, under the care and keeping of the Grand 
Secretary, we have hand written records going back more than two hundred 


years. Recently, for example, the Grand Secretary was able to search the records 
and document the Masonic history of a Past Master in Niagara No. 2, a 
decorated veteran of the Fenian Raids of 1866. Earlier this week, I accompanied 
the Grand Secretary to the St. John's Day observance in Niagara Lodge No. 2, 
when W. Bro. John Knox, the Mason in question, was honoured with several of 
his descendants present, and both his Military Medal and Past Master's Jewel, 
suitably mounted and displayed, were presented to the Colin Duquemin 
Museum of the Lodge. This event gave tangible evidence of yet another 
important link between the history of Canada and Freemasonry. 'We were 

Today, our records are stored electronically. We have all experienced the 
technological evolution of the several forms of floppy disc, CD and DVD, each 
of which has become antiquated and obsolete in a very short time. Will the 
Brethren of the future be able to trace the biographical, statistical and historical 
data now being recorded? 

The preservation of primary documents should be of the utmost concern. Too 
often lodge records fall prey to carelessness, fire and flood because they are not 
properly protected. I heartily commend the proposal now before the Heritage 
Lodge to place the proceedings of the Grand Lodge of Canada in the Archives of 
Ontario where they will be accessible for all interested students of Masonic 

Let me cite another example of preservation. Last week, following the 
Installation Ceremonies in Kerr Lodge No. 230 in Barrie, a framed display 
containing the Collar and Jewel of M.W. Bro. James Kirkpatrick Kerr, the sixth 
Grand Master of our Grand Lodge, 1875-1876, after whom the lodge is named, 
were presented to the lodge. This historic regalia was discovered, buried in a 
dusty storage locker in the attic of the Morrow Road Masonic Center by three of 
the keen young officers. What other priceless artifacts lie hidden and forgotten 
in dusty closets awaiting discovery? 

Before proceeding further, let me pose two questions that every lodge 
historian should ask himself: What are we trying to preserve? Why are we trying 
to preserve it? I contend that if we answer those two questions satisfactorily: 
then we will know How to go about preserving it! Then we should be able to 
identify the significant from the mundane, the important from the trivial. 
Many of us are of an age when we studied history in school as cause and effect. 
Perhaps that is what I am trying to propose in Masonic History. The "cause and 
effect' is explained in a story that is told of Gore Vidal, when asked what would 
have happened in 1963, had Khrushchev and not Kennedy been assassinated, he 
replied, " With history one can never be certain, but I think I can safely say that 
Aristotle Onassis would not have married Mrs. Khrushchev. " 


Everyone of us who undertakes the recording and reporting of history for his 
lodge should take seriously this admonition given by Barbara Tuchman, the 
widely read author (1912-1989): "Selection [in writing history] is the task of 
distinguishing the significant from the insignificant. It must be honest, that is, 
true to the circumstances, and fair, that is, truly representative of the whole, 
never loaded. It can be used to reveal large meaning in a small sample. " 

Generally speaking, we as Masons, have done a reasonable job in recording 
local history. I have in my collection a large number of booklets published on 
the occasion of significant lodge anniversaries. These small booklets, usually 
compiled by a willing volunteer, often the lodge historian, give invaluable 
insight into the life and times of the lodge through good years and bad. I say, 
invaluable, because we must ever remember that Freemasonry lives and has its 
being in the constituent lodges. It has been truly said that the history of 
Freemasonry is men, what Freemasons do and how Freemasons act. Thomas 
Carlyle (1795-1881) wrote: "History is the essence of innumerable biographies. " 
Whatever our station in life, we must ever be conscious, as Dorothy West 
observed, "There is no life that does not contribute to history. " And we might 
add, 'for better or for worse.' Some years ago, a friend of mine after joining a 
lodge often said, "If you're a Mason, you're a somebody!" At the time we used 
to laugh at him, but in hindsight, he was absolutely correct. A Mason is indeed 'a 
somebody!' Our high calling as men and as Masons is "to live respected and die 
regretted. " 

When we celebrated the sesquicentennial of the formation of the Grand Lodge 
of Canada in 2005, the theme was, "We Were There." What many Masons 
neglect to recognize and celebrate is the fact that a every pivotal point in the 
history of this country, Masons, indeed, were there: in the French and Indian 
Wars, in 1759 at Quebec on the Plains of Abraham, what historians rank as the 
most decisive battle in Canadian history, in the War of 1812, at Vimy Ridge in 
the Great War, and today in Afghanistan! The great names that are writ large on 
the pages of Canadian history contain those of Freemasons: Sir John A. 
Macdonald, Sir Sandford Fleming, and in the present day, the Honourable John 
Ross Matheson, to whom we owe the Maple Leaf Flag and the Order of Canada. 

Later this afternoon, W. Bro. Edward Thomas, the Historian of Maple Leaf 
Lodge will present a paper in lodge summarizing the history of Maple Leaf No. 
1 19 - "150 Years of Freemasonry in Bath." We all look forward to enjoying that 
presentation. What impact have the members of this lodge had on this 
community over the last 150 years? To put it another way, what would this 
community be like today had a Freemason's Lodge never been established here? 
In my opinion, that is the most important contribution a Masonic historian could 
make: to research, study, and document the impact that Freemasonry has had on 
the shaping of this country and society over the last three hundred years. 

What history? Which history? Whose history? Philosophers and historians agree 
at is important because through a study of history, we learn who we are, where 


we came from, and why we find ourselves in present circumstances, to know 
ourselves, and to draw strength from it to meet the challenges of our future. Of 
supreme importance to an institution bound in tradition, history teaches us a 
sense of what I call cultural evolution; an understanding of Freemasonry that 
was, but now is what is. It is a rich inheritance that we as Freemasons enjoy; the 
legacy is ours to perpetuate for a season. From this moment on it is the future. 

You are aware that the Grand Master's project to establish a Centre for Masonic 
Studies at Brock University was initiated with that object in view. If we can gain 
recognition, credibility and respect in the academic community as being worthy 
of research and study by scholars and students, for the impact Freemasonry has 
had on society we would do much to regain the place of respect that we once 
had. We have allowed ourselves, perhaps unwittingly, to be marginalized and 
mythologized in novels and films. As a fraternity we have become inward- 
looking — an old boys club. Just go into any small town in Ontario an as 
someone on the street where the Masonic hall is located, if you doubt my 

What, I am bold to ask, do the citizens of Bath know of the great work done by 
the members of this lodge, and the great work you are still doing? The splendid 
restoration, refit, and renovation of this building are a credit to the lodge. Will 
the history written for this paper by the historian be buried in the Proceedings of 
the Heritage Lodge rather than shared with the community? I recently expressed 
my disappointment to W.Bro. Fralick that this and similar papers of local 
interest are given in a closed lodge. I am delighted that a decision was made to 
have Bro. Thomas read his paper here at the banquet table and that the local 
media have been invited to audit the historian's lecture. (Oh, I beg your pardon. I 
forgot, we've never done it that way before.) We protest that we are not a 'secret 
society,' yet sometimes we act like one. We must seize every opportunity to 
explain Freemasonry to the public. 

Masonic leaders around the world are in agreement that we are on the threshold 
of a renaissance of interest among young men in Freemasonry. If we are smart, 
we will capitalize on this opportunity. But we must first get our own house in 
order. We are more than a social club, although sociability is an integral part of 
fraternity. We have more to offer than simple trust, although fidelity and 
integrity are hallmarks of the Craft. Our history proves that we offer stability 
through all the changing scenes of life and continuity whatever vicissitudes 
assail us. These qualities draw men to seek to become Masons today. 

These are exciting times for Freemasonry. The Heritage Lodge is ideally placed 
to capitalize on this heightened interest. The Officers and Members can play a 
significant role in showing the way to the bright tomorrow that is ours for the 
taking by opening the windows to the world. 

The following statement by Edward Hallett Carr (1914-1997) in his monograph, 
What is History? is worth careful scrutiny and serious reflection: "The main 


work of the historian is not to record, but to evaluate; for if he does not 
evaluate, how can he know what is worth recording? What the historian is 
called on to investigate is what lies behind the act, and to this the conscious 
thought or motive of the individual actor may be quite irrelevant. " We should 
always try to see the big picture. Masonic history is not merely the minutes of 
the last meeting, but ought to be the effect or impact that is the natural by- 
product of Masonic practice and applied philosophy in our service to humanity 
in the cause of good. 

Henry Kissinger wrote: "History is not a cookbook of pretested recipes. It 
teaches by analogy, not by maxims. It can illuminate the consequences of 
actions in comparable situations, yet each generation must discover for itself 
what situations are in fact comparable. " 

That my Brethren is the challenge I present to you this day. I have frequently 
reminded my Brethren that I cannot tell you how to think, nor can I tell you 
what think, but, I sincerely hope that I have given you something to think about. 

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Wednesday, September 15, 2010 
By R.W. Bro. Patrick Gillespie 


his presentation concerns an order or a group of Masons who created or 
belonged to a group that become known as the " Bearded Brothers. The 
brethren who were known as the bearded brothers were all monks. 

From my limited research it appears that American Masons attach some 
importance to certain facts which would have been collected by a Mr. G.F. Fort 
concerning " Fratres Barbati " otherwise known as " Conversi " : who filled a 
higher grade than that of ordinary workmen in the Monastic Orders. 

They are said to have been: 

(1) Free-born, 

(2) affiliated to various abbeys 

(3) wearers of a semi-monastic garb 

(4) lodgers within the conventual gates, 

(5) able to return at will to the pursuits of ordinary life, 

(6) haughty in deportment, sumptuous in clothing, exercising full liberty of 
movement, and above all 

(7) having long flowing beards. 

They seem to have been first heard of as " Conversi" at the abbey of Corbey, 
presumably Corbie, near Amiens , in the middle of the ninth century. Mr. Fort 
seems to describe them as converts, abstaining from secular pursuits and 
professing conversion to the ideal of monastic life, without taking the vows. 

This is the sense of their designation, but is not in accordance with their 
characteristics as enumerated above. At the abbey of Premontre, in the 
fourteenth century, an attempt to enforce shaving was made, but the " Fratres 
Barbati " threatened to " fire every cloister and cathedral in the country" if such a 
rule were made against them. It would make any modern day Mason wonder, 
based on such violent threat, if they could be considered as " worthy ancestors 
of our modern craft". 

If now return our thinking to modern times, a group of these bearded monks , 
who obviously were Masons , and who lived in a Monastery known as the" 
formed a Lodge known as the St. John the Baptist Lodge of Research, No. 330 , 
A.F, & A.M. on October 20 1993. 


The following letter, dated September 16, 1993, from the first Secretary of this 
Lodge, Fr. Seraphim Weber, to all of the brethren was as follows: 

We are pleased to inform you that the Grand Master of the Grand Lodge of 
A.E. and A.M. of Nebraska has verbally confirmed his issuance of a Letter of 
Dispensation authorizing the brothers of our Monastery and other interested 
Masons to form the St. John the Baptist Lodge of Research. 

We would like to invite you to attend a special Masonic gathering and dinner at 
out Monastery at 7:00 P.M. on Wednesday evening, October 20, at which time 
the Grand Master will present the Letter of Dispensation. 

Although your wife is always welcome to visit here with you, since we will be 
discussing Masonic matters at this gathering, the guests will all have to be 

Yours fraternally 
FR. Seraphim Weber. 

I have reviewed the Original Bylaws for this Lodge and they do not seem to be 
significantly different from the Bylaws as we know them and we certainly do 
not have the time, nor the interest, in reading all these Bylaws at this time. 

However, I would like to high light a couple of items that I think are of special 
interest and they are as follows: 

(a) The Grand Lodge of Nebraska is identified as "The Grand Lodge Of 
The Most Ancient And Honourable Fraternity Of Free And Accepted 
Masons Of Nebraska". 

(b) Purposes: The purposes of St. John the Baptist Lodge shall be to 
further the cause of research into Freemasonic ritual, the adoptive rites 
of Freemasonry and Masonic ritual music and other areas of 
Freemasonry and the presentation and publication of these findings. 

(c) Regular Communications: Three regular communications of this lodge 
shall be held each year at the call of the WM or Presiding Warden, 
quarterly with the time and date to be specified in the Summons. 

(d) Special Communications. Lodge shall hold special communications at 
the call of the WM or Presiding Officers. 

(e) Members: In order to be a member of this lodge, a person must be a 
Master Mason in good standing in any subordinate Lodge, of the 


Grand Lodge, or of any other Grand Lodge in Lawful Masonic Amity 
with the Grand Lodge of Nebraska. 

(f) Fees: (Now here is one item that Rt. Wor. Brother Hogeboom will 
enjoy). The initial membership Fee will be $100.00 and $50.00 per 
year hereafter, (Remember these fees were set in 1993, Seventeen 
years ago.) 

(g) Term of Office: Each of the Lodge Officers shall serve a two year 
term of office. 

All of the other bylaws concerning elections, installations, orders of Business 
seem identical to the bylaws as we typically know them in Ontario. 

I have copies of the minutes of several meetings that were held in St John the 
Baptist Lodge of Research as well as the Annual Reports for 1995 & 1996 
which I will leave with the Lodge Secretary for your further perusal. While time 
prevents me from describing all of the interesting items contained in these 
Reports and Meetings, I will highlight a few items. 

Annual Report: 

a. History of Freemasonry: The most memorable historical presentation this 
year was given at our Lodges Fourth Annual Masonic Convocation by 
Brother Russell Hobson, Grand Lecturer of the Prince Hall Grand Lodge 
who explained the origin and history of Prince Hall Masonry in the U.S. and 
State of Nebraska. Other special historical presentations included a paper by 
Bro Philaret Taylor on the importance of Masonry in the founding of the 
United States and a biographical profile of General Nelson A. Miles, a 
Royal Arch Mason, who was famous for his exploits during both the Civil 
and Indian Wars. 

b. Masonic Music: The history of the use of music in the Masonic ritual is one 
of central interests of the Research Lodge. Bro. Mararius Washburn gave 
several talks on Masonic music this year with accompanying musical 
performances. It is further noted that the Research Lodge gave a 
presentation about: "The History and Forms of Masonic Music" at the 
Midwestern Conference on Masonic Education held in Sioux Falls Iowa 
which earned a standing ovation. 

And an item which would be of special interest to our Grand Master, Most 
Worshipful Master Raymond S.J. Daniels is as follows: Bro. Mararius 
Washburn gave a talk on the place and importance of music in the Masonic 
Ritual by performing a song for the Most Excellent Master Degree of Royal 
Arch Masonry set to the music of Brother Wolfgang Amadeus Mozart. 


c. Contemporary Masonry: A new booklet entitled " The Crosier and the 
Gavel: A Catholic Mason writes to his Bishop" is now available. 
This is a letter from Bro. Vernon Tweedie, a charter member of our Lodge, 
written to Bishop Fabian Bruskewicz of the Diocese of Lincoln in response 
to the Bishop's proscriptions against Freemasonry among Catholics in his 
diocese. The letter is a respectful reply in which Bro. Tweedie dispels many 
common misunderstandings about Masonry and argues convincingly in 
favour of the toleration of Masonry by the Catholic Church. (Unfortunately 
I do not have the response from the Bishop or and end to this item) 

Now to a very interesting item: 

Many years before St John the Baptist Research Lodge was formed, these 
Monks created a drawing or chart that contains many Masonic Symbols and 
Illustrations. (Or we are led to believe that this chart was created by the 


• On the bottom of the chart, it reads Copyright 1882- by the Brotherhood Art 
Publishing Co. in Boston Mass. 

• On the bottom left side there is the name T.C. Fielding. 

• On the bottom right side there is the name E.A. Fowle 

• The Title "Light and Truth" is situated on a black round circle which 
represents the globe as Masonry is worldwide. 

• We then find a smaller globe on a mantle with a plumb rule inside a circle. 
The circle represents Alpha and Omega, without beginning and without 
end. Next is a set of keys. The key to your entry into Masonry was the 
tongue of good report. 

The key to the rest of your Masonic life is yourself. You can go as far as you 
want but you have to apply yourself, with time, effort and desire. 

There are two pillars, looking out of the Temple: That on the left is Boaz, that on 
the right is Jachin. Between the pillars in the background we recognize the black 
round sphere or globe or perhaps the world. 

Also within the chart there are many familiar Masonic symbols and illustrations. 
There are too many to name individually and anyway, I am sure that you are all 
aware of them and their significance. 


* t 

I would now ask for three brethren to join me on the level and assist me 
with the next portion of this presentation. 

Now let us return to the chart and have another look at it through my eyes. It is 
believed that this Chart originated in England. Here is the Standard or Arms of 
the Ancient and Honorable Fraternity of Free and Accepted Masons. Ancients of 
the Grand Lodge of England. 


If this chart had originated in the United States of America, I am sure that it 
would include their flag or a picture of George Washington on the Chart. Think 
about it. Wouldn't you agree? 

Now I see two altars, one EA and one FC: Where is the third altar? Perhaps this 
chart was produced before the 1700's when there was only two degrees. 


I would ask the three brethren assembled on the level to stand close to the Chart. 
Now take three, then five and finally seven steps away from the chart while 
continually looking at the chart. 

There is that number 1 5 again. 

As you look back at the Chart, have your eyes concentrate on the top of the 

black globe. You may have to squint a little but those two black objects appear 

to me as eyes. 

The two pillars appear as long hair. 

Above the perceived eyes is a distinct forehead. 

Between the eyes is a nose. 

Below the nose is a moustache and a beard. 


Now lock your eyes on his eyes and walk either to the right or left as short or 
long as you wish. Are those eyes following you? 

Did the Monks know this? Was this chart developed before 1700?. Does this 
face resemble the face on the Shroud of Turin. That dates back to the year 1370. 

Mysteries of Masonry? Interesting? Degree work is great but mysteries can be 

It appears that the only place that truth and Light can be found together was in 
the symbols of Pythagoras in the year 500 BC. 

Now just to dispel any thoughts that the Lodge of St, John the Baptist did not 
actually exist as I portrayed I offer the following to substantiate my writings. 

Most Worshipful Bro. Morly McKay, who was the Grand Master of the Grand 
Lodge of Manitoba in 1992-93 hosted a Mid-Western Masonic Convention in 
Winnipeg in 1992 and he was personally asked to look after two Jewish Bearded 
Monks who were from St, Johns the Baptist Lodge in Geneva. Nebraska. 


I recently spoke to Most Worshipful Bro. McKay and he told me that subsequent 
to this meeting he was invited to attend a meeting in St. Johns the Baptist Lodge 
in Geneva. Nebraska which he did in early 1993. He told me that it was most 
interesting and he was very happy that he attended their Lodge. 

Unfortunately, St. Johns the Baptist Lodge in Geneva. Nebraska, surrendered 
their charter in 1 993 and relocated to California. 

All of their musical tapes, which covered all three degrees were given to the 
Grand Lodge of Nebraska when they surrendered their charter. Their financial 
assets ($2400) were donated equally to 

(a) The Masonic Service Association 

(b) The Masonic Library in Cedar Rapids Iowa 

(c) The Alzheimer Unit at the Masonic Home in Plattsmouth 

(d) The Masonic Home for Children in Freemount. 

As an aside, Most Wor. Brother McKay advised me that the Monks main source 
of income was from a bakery that they operated which they later converted to a 
shop to produce incense which they sold exclusively to the Walmart stores. 

I would be remiss if I didn't pass on personal greetings from Most Wor, Bro, 
McKay to his good friend and brother, Most Wor. Bro. C. Edwin Drew. He also 
said that he lives in Brandon Manitoba and is still very active in the lodge : as a 
matter of fact, he is currently sitting in the Chair of King Solomon for the 
sixteenth time. 

In closing I quote Bro. Harry Carr: 

"I know that you believe you understand what you think I said, but, I 
am not sure that you realize that what you heard is not what I meant. 

Thank you Brethren. 

R.Wor. Bro. P.J. Gillespie 
Grand Registrar 

P.S. R.Wor. Bro. Charles Reid was given the Chart or Portrait that is an integral 
part of this presentation. I believe that this chart is presently located in the 
archives in the Grand Lodge of Canada, in the Province of Ontario. 
(Hamilton, Ontario). 

it> <|> <|> Vt> i|> <t> <t> 




We have been notified of the following members of 

The Heritage Lodge No. 730, G.R.C. 

Who have Passed to the Grand Lodge Above 

(since the previous publication of the names of our deceased.) 

We give thanks for the privilege of knowing them and sharing their lives. 

JOHN G. MCK. ROBB (1130) 

St. Marys, Ontario - Stratford Lodge No. 332 G.R.C. 
Passed to the Grand Lodge Above May 13, 2010 


Markdale, Ontario - St. Johns Lodge No. 75 G.R.C. 
Passed to the Grand Lodge Above May 18, 2010 


London, Ontario - Union Lodge No. 380 G.R.C. 

Passed to the Grand Lodge Above April 16, 2010 


Guelph, Ontario - Wyndham Lodge No. 688 G.R.C. 
Passed to the Grand Lodge Above May 13, 2010 


Thornhill, Ontario - Zeta Lodge No. 410 G.R.C. 
Passed to the Grand Lodge Above July 2010 


Brantford, Ontario - Brant Lodge No. 663 G.R.C. 
Passed to the Grand Lodge Above December 4, 2009 

Brighton, Ontario - United Lodge No. 29 G.R.C. 
Passed to the Grand Lodge Above May 2010 



We have been notified of the following members of 

The Heritage Lodge No. 730, G.R.C. 

Who have Passed to the Grand Lodge Above 

(since the previous publication of the names of our deceased.) 

We give thanks for the privilege of knowing them and sharing their lives. 

Niagara Falls, Ontario - Adoniram Lodge No. 573 G.R.C. 
Passed to the Grand Lodge Above December 9, 2009 


Baltimore, Ontario - Colborne, Lodge No. 91 G.R.C. 

Passed to the Grand Lodge Above October 13, 2009 


Port Hope, Ontario - Hope Lodge No. 1 14 G.R.C. 
Passed to the Grand Lodge Above December 7, 2009 


Parry Sound, Ontario - Anthony Sayer Lodge No. 640 G.R.C. 
Passed to the Grand Lodge Above September 18, 2009 


Prince Edward County, Ontario - Prince Edward Lodge No. 1 8 G.R.C. 
Passed to the Grand Lodge Above March 03, 2010 


Toronto, Ontario - Palestine Lodge No. 559 G.R.C. 
Passed to the Grand Lodge Above August 08, 2009 


Parry Sound, Ontario - Granite Lodge No. 352 G.R.C. 
Passed to the Grand Lodge Above May 28, 2010 


Toronto, Ontario - Beaches Lodge No. 473 G.R.C. 

Passed to the Grand Lodge Above August 16, 2010 


The Heritage Lodge No. 730 - Officers 2010 

Worshipful Master Kenneth D. Fralick 

Immediate Past Master Michael S. Ikonomidis 

Senior Warden Louie J. Lombardi 

Junior Warden Charles H. Reid 

Chaplain Joseph Das 

Treasurer Thomas W. Hogeboom 

Secretary Ken Campbell 

Asst. Secretary Arnold McCausland 

Secretary Emeritus Samuel Forsythe 

Senior Deacon W. Douglas Mitchell 

Junior Deacon Brian W. King 

Director of Ceremonies Donald A. Campbell 

Inner Guard David Mackey 

Senior Steward Prince D. Selvaraj 

Junior Steward William Utton 

Organist Murray S. Black 

Tyler Donald J. Hamilton 

Historian John F. Sutherlan 

Auditor Donald A. Campbell 

Auditor M. Ikonomidis 

Auditor Ebrahim Washington 


Committee Chairmen 2010 

Chips Editor/Marketing - Vacant 

Educational and Program Planning 
Donald B. Kaufman 

Scott Drummond 

Editorial Board 
William Thompson 

Black Creek Masonic Heritage 
Arnold McCausland 

Masonic Heritage Corporation 
Burns Anderson 

W. J. Dunlop Award 
Carl Miller 

Web Site 
James F. Kirk-White 

Donald R. Thorton 

Allan MacGregor 

Regional Liaison Chairmen 2010 

Western Ontario Districts 
Roger J. Guindon 

Central Ontario Districts 
Iain D. Wates 

Prince Edward / Frontenac / St. Lawrence 
Richard D. Burden 

Toronto Area Districts 
Sam Forsythe 

Ontario / Peterborough / Victoria 
Robert McBride 

Niagara / Hamilton Districts 
Richard Simpson 

Ottawa / Eastern Districts 
David MacKey 

Northern Ontario Districts 
David Bell 


The Heritage Lodge No. 730 Past Masters. 

1978 Jacob Pos 

1979 Keith R. A. Flynn * 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker f 

1983 Balfour LeGresley 

1984 David C. Bradley 

1985 C. Edwin Drew 

1986 Robert S. Throop f 

1987 Edsel C. Steen t 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough f 

1992 Frank G. Dunn 

1993 Stephen H. Maisels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1997 George A. Napper 

1998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

2002 Donald A. Campbell 

2003 Carl M. Miller 

2004 John H. Hough 

2005 Ebrahim Washington 

2006 Victor Cormack 

2007 Peter F. Irwin 

2008 Michael S. Ikonomidis 

2009 Brian E. Bond f 

2010 Kenneth D. Fralick 

* Demitted t Deceased 




On behalf of the Government of Ontario, I am pleased to 
congratulate the members of 

The Heritage Lodge No. 730 

on the occasion of this fine organization's 25th anniversary. 

Over the years, the commitment of the members of Heritage Lodge 730 

has contributed to the building of a better 

community, in the finest tradition of Ontario. 

Legislative Building, Toronto 
September 21, 2002 

Ernie Eves, MPP 

Presented by: Steve Peters 
MPP for Elgin-Middlesex-London